Marcos 4
J.C. Ryle · Citado em PreceptAustin
Marcos 4
Ryle - In spite of all the predictions of Voltaire and Payne, in spite of foes without and treachery within, the visible Church progresses, - the mustard plant still grows! ILLUSTRATION OF SMALL THINGS WITH LARGE RESULTS - Western music is commonly composed of only twelve notes—the seven basic notes and their five sharps/flats. Every symphony, hymn, love song, oratorio, and other piece of music is made up of various combinations and octaves of those same few notes. Similarly, every poem, essay, novel, letter, and other piece of English literature is composed of combinations of the same twenty-six letters. Lord Kelvin once suspended a large piece of metal from a cord in his laboratory. He then proceeded to wad up small pieces of paper into balls about the size of a pea and systematically throw them at the metal weight. At first the almost imperceptible impact of paper hitting metal seemed to have no effect. But eventually the steel weight was swaying rhythmically back and forth due to the cumulative force patiently applied against it. In an immeasurably more dramatic and important way, God would demonstrate through the church how a handful of believers, totally weak and inept in themselves, would in His power turn the world upside down. The kingdom of heaven would grow and prosper in spite of Satan’s opposition and would ultimately permeate and influence the whole world in Jesus’ name. (MacArthur) Dr. Ralph Winter of the U.S. Center for World Mission has shown that in 1430 A.D., the total number of Bible-believing Christians proportionate to the total world population was only one percent. But by 1993, that number had progressively increased to ten percent. He says that the kingdom of Christ is currently expanding at a rate of over three times the rate of world population growth (“Mission Frontiers,” May/June, 1994, p. 5) ILLUSTRATION - When Matthew Henry was a child he received much impression from a sermon on the parable of the “mustard-seed.” On returning home, he said to his child sister, “I think I have received a grain of grace.” It was the seed of the Commentary “cast upon the waters.” ILLUSTRATION - Small Beginnings - When Laura Price, a roaring twenties flapper, converted to Christianity one summer, she had no idea what she was getting herself into. She simply gave herself to Jesus, and her lifestyle turned around. A few years later she was married to Carl Woll and en route to Kenya as one of the first Gospel Furthering Fellowship missionaries. She spent the bulk of her adult life living in Kenya, singing, ministering, and sharing the love of Jesus for African people in Swahili. Big things have small beginnings. The parable of the mustard seed is a parable of big things with small beginnings. What the seed is and what it becomes do not resemble each other. The seed is buried, hidden, and apparently inconsequential; but it grows into a tree. As in the parallel parable of the yeast, nothing appears to be happening, but in hidden places roots delve and bread expands. These parables illustrate the spiritual principle of slow and hidden growth. ILLUSTRATION - We heard a presentation on Thursday by Dr. Henry Cloud where he told a story from his own life. He was facing having to write his doctoral thesis, something that seemed totally overwhelming to him. He couldn’t fathom being able to put together a project so huge. But he felt God speaking to him through the scripture that says, “Consider the ant”. He wasn’t sure what that was all about, but he went out and bought an ant farm. After setting it up, he watched the ants. They actually didn’t do much at all. An ant would take a grain of sand and walk it over to the side of the ant farm, then go take another grain and move it to the other side of the farm. It seemed pretty pointless. He went away for a couple of days and when he came back he was amazed. The ant farm had been transformed into tunnels, mounds, and cities. He realized that all the ants had done was to move one grain of sand at a time. When it came to writing his doctoral thesis, he realized that all he needed to do was just do one little thing at a time, a grain at a time. Be faithful in the little things. Move that grain. Plant seeds. Water seeds. You don’t know what might happen as a result. (Rich Cathers) ILLUSTRATION - Within forty years of the Resurrection, there were churches in every major city of the Roman Empire. Within two and a half centuries, the entire Roman Empire was Christianized, not by a sword like Islam did it, but by the grace of Christ and the power of the Holy Spirit. Today we see the last remaining 6000 people groups on earth which have been unengaged with gospel contact being prayed for, strategically chosen, and engaged with the Good News. (Gene Brooks) Question: "What is the meaning of the Parable of the Mustard Seed?" Answer: As with all parables, the purpose of the Parable of the Mustard Seed is to teach a concept or “big idea” using various narrative elements or details that are common, easily recognized, and usually representational of something else. While the elements themselves do have importance, an overemphasis on the details or literal focus on an element usually leads to interpretive errors and missing the main point of the parable. The Parable of the Mustard Seed is a short one: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches” (Matthew 13:31–32). One of the possible practical reasons that Jesus used parables such as this is that, by depicting concepts in word pictures, the message is not readily lost to changes in word usage, technology, cultural context, or the passage of time. Literal, detailed narratives are more susceptible to becoming archaic or obsolescent. Two thousand years later, the imagery is still vivid. We can still understand the concept of a growing seed. Jesus’ parables are brilliant in their simplicity. This storytelling approach also promotes practicing principles rather than inflexible adherence to laws. The Parable of the Mustard Seed is contained in all three of the Synoptic Gospels (Matthew 13:31–32; Mark 4:30–32; Luke 13:18–19). In this parable, Jesus predicts the amazing growth of the kingdom of heaven. The mustard seed is quite small, but it grows into a large shrub—up to ten feet in height—and Jesus says this is a picture of kingdom growth. The point of the Parable of the Mustard Seed is that something big and blessed—the kingdom of God—had humble beginnings. How significant could the short ministry of Christ be? He had but a handful of followers, He was a man of no rank and without means, and He lived in what everyone considered a backwater region of the world. The life and death of Christ did not catch the world’s attention any more than a mustard seed would lying on the ground by the road. But this was a work of God. What seemed inconsequential at first grew into a movement of worldwide influence, and no one could stop it (see Acts 5:38–39). The influence of the kingdom in this world would be such that everyone associated with it would find a benefit—pictured as the birds perched on the branches of the mature mustard plant. Elsewhere in Scripture, the kingdom of God is also pictured as a tree. A passage in Ezekiel, for example, parallels the Parable of the Mustard Seed in many ways. In this prophecy, the Lord God promises to plant a shoot “on a high and lofty mountain” (Ezekiel 17:22). This small sprig “will produce branches and bear fruit and become a splendid cedar. Birds of every kind will nest in it; they will find shelter in the shade of its branches” (Ezekiel 17:23). This messianic prophecy foretells the growth of Christ’s kingdom from very small beginnings to a sizable, sheltering place. Some have wondered why, in the Parable of the Mustard Seed, Jesus calls the mustard seed the “smallest” of seeds and the mature mustard plant the “largest” of plants in the garden, when there were smaller seeds and larger plants. The answer is that Jesus is using rhetorical hyperbole—an exaggeration to make a point. He is not speaking botanically but proverbially. Jesus’ emphasis is on the change of size—from small to large—and the surprising nature of the growth. The history of the church has shown Jesus’ Parable of the Mustard Seed to be true. The church has experienced an explosive rate of growth through the centuries. It is found worldwide and is a source of sustenance and shelter for all who seek its blessing. In spite of persecution and repeated attempts to stamp it out, the church has flourished. And it’s only a small picture of the ultimate manifestation of the kingdom of God, when Jesus returns to earth to rule and reign from Zion. (Gotquestions) The Order of the Mustard Seed founded by Count Zinzendorf had three guiding principles, namely: 1. Be kind to all people. 2. Seek their welfare. 3. Win them to Christ. Grant Osborne - The growth of the kingdom is under God’s control. One of the problems of modern ministry (and a sign of the secularization of the church) is the feeling that the church almost belongs to the senior pastor. People often speak of “Pastor So-and-So’s church,” and both the responsibility and the glory belong to the pastor. A friend of mine was told by a publisher that he would be published only if he was the pastor of a megachurch or was a television personality. Quality has been replaced by fame, and the glory all too seldom goes to the only one who deserves it, God. Throughout Scripture God chose the weak and the outcast through whom to bring greatness. It was not the great king Saul but a small shepherd boy, David, who defeated Goliath and the Philistines. The Twelve were a band of societal misfits. As Paul says, “I will boast all the more gladly about my weaknesses,” because God’s “power is made perfect in weakness” (2 Cor. 12:9). We need not worry about our inadequacies. We simply do our best and rely entirely on God, for he superintends our work and makes of us more than we can be in ourselves. We are part of God’s kingdom work, and the progress and greatness of his kingdom and of our ministry are under his sovereign control. (Teach the Text Commentary Series – Mark) Mark 4:33 With many such parables He was speaking the word to them, so far as they were able to hear it; NET Mark 4:33 So with many parables like these, he spoke the word to them, as they were able to hear. GNT Mark 4:33 Καὶ τοιαύταις παραβολαῖς πολλαῖς ἐλάλει αὐτοῖς τὸν λόγον καθὼς ἠδύναντο ἀκούειν· NLT Mark 4:33 Jesus used many similar stories and illustrations to teach the people as much as they could understand. KJV Mark 4:33 And with many such parables spake he the word unto them, as they were able to hear it. ESV Mark 4:33 With many such parables he spoke the word to them, as they were able to hear it. NIV Mark 4:33 With many similar parables Jesus spoke the word to them, as much as they could understand. ASV Mark 4:33 And with many such parables spake he the word unto them, as they were able to hear it; CSB Mark 4:33 He would speak the word to them with many parables like these, as they were able to understand. NKJ Mark 4:33 And with many such parables He spoke the word to them as they were able to hear it. NRS Mark 4:33 With many such parables he spoke the word to them, as they were able to hear it; YLT Mark 4:33 And with many such similes he was speaking to them the word, as they were able to hear, NAB Mark 4:33 With many such parables he spoke the word to them as they were able to understand it. NJB Mark 4:33 Using many parables like these, he spoke the word to them, so far as they were capable of understanding it. GWN Mark 4:33 Jesus spoke God's word to them using many illustrations like these. In this way people could understand what he taught. BBE Mark 4:33 And with a number of such stories he gave them his teaching, as they were able to take it: With many such parables: Mt 13:34,35 so far as they were able to hear it: John 16:12 1Co 3:1,2 Heb 5:11-14 Mark 4 Resources - Multiple Sermons and Commentaries JESUS SUMMARIZES THE PARABLES Bock - The entire collection of parables is then concluded by a summary in Mark 4:33–34 (“By means of many such parables he was speaking the word to them”), which forms an inclusio with Mark 4:2+ (“And he was teaching them many things in parables”), indicating the unity of Mark 4:1–34. Stein adds that "By this inclusio Mark reveals that the parables in Mark 4:3–32 are a collection of Jesus’ parables and not a chronological description of His parabolic teaching on a particular day." (NAC-Mk) With many such parables He was speaking the word to them (cf last part of phrase identical to Mk 2:2+) - With many such parables is instrumental, i.e., "by means of many such parables" is the idea. In other words as Stein says "the parables were not an end in themselves. They were rather a means to an end. Their end was teaching the “word."" (BECNT-Mk) There are only about 39 parables recorded in the synoptic Gospels, but undoubtedly Jesus spoke many others that are not recorded (cf. Jn 20:30,31). As Mark explains in the next verse, Jesus was now speaking to the crowds not just many such parables but only in parables. Them refers to the Jewish crowds, "those who are outside" (Mk 4:11+), those who did not have everything explained (Mk 4:34). As James Edwards says "Parables were the public persona of Jesus the teacher. By means of graphic images from everyday life, Jesus teased, tantalized, and tested his audiences, inviting them to an insider experience of the kingdom and of fellowship with himself." (PNTC-Mk) Parables (3850) see above on parabole So far as they were able to hear it - So far as conveys the sense "to the degree that" or "just as." NLT = "to teach the people as much as they could understand." This is the thirteenth time in Mark 4 that we see an emphasis on hearing which is clearly a key word/idea in this chapter (Mk 4:3, twice in Mk 4:9, twice in Mk 4:12, Mk 4:15, 16, 18, 20, twice in Mk 4:23, Mk 4:24, Mk 4:33). The point of this statement by Jesus is that the parables would either conceal or reveal, enlighten or obscure, depending on one's ability to hear or perhaps better on their willingness to truly hear (cf Jn 8:47). And recall also that the word is not really heard unless it is obeyed (cf Lk 8:21+). A T
Marcos 4
Ryle - Mark 4:26-29 THE parable contained in these verses is short, and only recorded in St. Mark’s Gospel. But it is one that ought to be deeply interesting to all who have reason to hope that they are true Christians. It sets before us the history of the work of grace in an individual soul. It summons us to an examination of our own experience in divine things. There are some expressions in the parable which we must not press too far. Such are the “sleeping and rising” of the husband-man, and the “night and day.” In this, as in many of our Lord’s parables, we must carefully keep in view the main scope and object of the whole story, and not lay too much stress on lesser points. In the case before us the main thing taught is the close resemblance between some familiar operations in the culture of corn, and the work of grace in the heart. To this let us rigidly confine our attention. We are taught firstly, that, as in the growth of corn, so in the work of grace, there must be a sower. The earth, as we all know, never brings forth corn of itself. It is a mother of weeds, but not of wheat. The hand of man must plough it, and scatter the seed, or else there would never be a harvest. The heart of man, in like manner, will never of itself turn to God, repent, believe, and obey. It is utterly barren of grace. It is entirely dead towards God, and unable to give itself spiritual life. The Son of man must break it up by His Spirit, and give it a new nature. He must scatter over it by the hand of His labouring ministers the good seed of the word. Let us mark this truth well. Grace in the heart of man is an exotic. It is a new principle from without, sent down from heaven and implanted in his soul. Left to himself no man living would ever seek God. And yet in communicating grace, God ordinarily works by means. To despise the instrumentality of teachers and preachers, is to expect corn where no seed has been sown. We are taught, secondly, that, as in the growth of corn, so in the work of grace, there is much that is beyond man’s comprehension and control. The wisest farmer on earth can never explain all that takes place in a grain of wheat, when he has sown it. He knows the broad fact that unless he puts it into the land, and covers it up, there will not be an ear of corn in time of harvest. But he cannot command the prosperity of each grain. He cannot explain why some grains come up and others die. He cannot specify the hour or the minute when life shall begin to show itself. He cannot define what that life is. These are matters he must leave alone. He sows his seed, and leaves the growth to God. “God giveth the increase.”* (1 Cor. 3:7.) The workings of grace in the heart in like manner, are utterly mysterious and unsearchable. We cannot explain why the word produces effects on one person in a congregation, and not upon another. We cannot explain why, in some cases,—with every possible advantage, and in spite of every entreaty,—people reject the word, and continue dead in trespasses and sins. We cannot explain why in other cases,—with every possible difficulty, and with no encouragement,—people are born again, and become decided Christians. We cannot define the manner in which the Spirit of God conveys life to a soul, and the exact process by which a believer receives a new nature. All these are hidden things to us. We see certain results, but we can go no further. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (John 3:10.) Let us mark this truth also, for it is deeply instructive. It is humbling no doubt to ministers, and teachers of others. The highest abilities, the most powerful preaching, the most diligent working, cannot command success. God alone can give life. But it is a truth at the same time, which supplies an admirable antidote to over-carefulness and despondency. Our principal work is to sow the seed. That done, we may wait with faith and patience for the result. “We may sleep, and rise night and day,” and leave our work with the Lord. He alone can, and, if He thinks fit, He will give success. We are taught, thirdly, that, as in the growth of corn, so in the work of grace, life manifests itself gradually. There is a true proverb which says, “Nature does nothing at a bound.” The ripe ear of wheat does not appear at once, as soon as the seed bursts forth into life. The plant goes through many stages, before it arrives at perfection,—“first the blade, then the ear, then the full corn in the ear.” But in all these stages one great thing is true about it,—even at its weakest, it is a living plant. The work of grace, in like manner, goes on in the heart by degrees. The children of God are not born perfect in faith, or hope, or knowledge, or experience. Their beginning is generally a “day of small things.” They see in part their own sinfulness, and Christ’s fulness, and the beauty of holiness. But for all that, the weakest child in God’s family is a true child of God. With all his weakness and infirmity he is alive. The seed of grace has really come up in his heart, though at present it be only in the blade. He is “alive from the dead.” And the wise man says, “a living dog is better than a dead lion.” (Eccles. 9:4.) Let us mark this truth also, for it is full of consolation. Let us not despise grace, because it is weak, or think people are not converted, because they are not yet as strong in the faith as St. Paul. Let us remember that grace, like everything else, must have a beginning. The mightiest oak was once an acorn. The strongest man was once a babe. Better a thousand times have grace in the blade than no grace at all. We are taught, lastly, that, as in the growth of corn, so in the work of grace, there is no harvest till the seed is ripe. No farmer thinks of cutting his wheat when it is green. He waits till the sun, and rain, and heat, and cold, have done their appointed work, and the golden ears hang down. Then, and not till then, he puts in the sickle, and gathers the wheat into his barn. God deals with His work of grace exactly in the same way. He never removes His people from this world till they are ripe and ready. He never takes them away till their work is done. They never die at the wrong time, however mysterious their deaths appear sometimes to man. Josiah, and James the brother of John were both cut off in the midst of usefulness. Our own King Edward the Sixth was not allowed to reach man’s estate. But we shall see in the resurrection morning that there was a needs-be. All was done well about their deaths, as well as about their births. The Great Husbandman never cuts His corn till it is ripe. Let us leave the parable with this truth on our minds, and take comfort about the death of every believer. Let us rest satisfied, that there is no chance, no accident, no mistake about the decease of any of God’s children. They are all “God’s husbandry,” and God knows best when they are ready for the harvest. Mark 4:30 And He said, “How shall we picture the kingdom of God, or by what parable shall we present it? NET Mark 4:30 He also asked, "To what can we compare the kingdom of God, or what parable can we use to present it? GNT Mark 4:30 Καὶ ἔλεγεν, Πῶς ὁμοιώσωμεν τὴν βασιλείαν τοῦ θεοῦ ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν; NLT Mark 4:30 Jesus said, "How can I describe the Kingdom of God? What story should I use to illustrate it? KJV Mark 4:30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? ESV Mark 4:30 And he said, "With what can we compare the kingdom of God, or what parable shall we use for it? NIV Mark 4:30 Again he said, "What shall we say the kingdom of God is like, or what parable shall we use to describe it? ASV Mark 4:30 And he said, How shall we liken the kingdom of God? or in what parable shall we set it forth? CSB Mark 4:30 And He said: "How can we illustrate the kingdom of God, or what parable can we use to describe it? NKJ Mark 4:30 Then He said, "To what shall we liken the kingdom of God? Or with what parable shall we picture it? NRS Mark 4:30 He also said, "With what can we compare the kingdom of God, or what parable will we use for it? YLT Mark 4:30 And he said, 'To what may we liken the reign of God, or in what simile may we compare it? NAB Mark 4:30 He said, "To what shall we compare the kingdom of God, or what parable can we use for it? NJB Mark 4:30 He also said, 'What can we say that the kingdom is like? What parable can we find for it? GWN Mark 4:30 Jesus asked, "How can we show what the kingdom of God is like? To what can we compare it? BBE Mark 4:30 And he said, What picture may we give of the kingdom of God, or with what story may we make it clear? La 2:13 Mt 11:16 Lu 13:18,20,21 Mark 4 Resources - Multiple Sermons and Commentaries Parallel Passages: Mt 13:31-32+ He presented another parable to them, saying, “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; 32 and this is smaller than all other seeds, but when it is full grown, it is larger than the garden plants and becomes a tree, so that THE BIRDS OF THE AIR come and NEST IN ITS BRANCHES.” Lk 13:18-19+ So He was saying, “What is the kingdom of God like, and to what shall I compare it? 19 “It is like a mustard seed, which a man took and threw into his own garden; and it grew and became a tree, and THE BIRDS OF THE AIR NESTED IN ITS BRANCHES.” A PICTURE OF THE KINGDOM OF GOD Note that Matthew places this parable immediately after that of the tares (Mt 13:24–30), but Luke has it in an entirely different setting (Lk 13:18–19). Notice that Matthew does not mention Jesus beginning this parable with questions as do Mark and Luke. Van Parunak: The previous illustration describes the MEANS of the kingdom's spread: by God's power, not man's efforts. This illustration emphasizes the MAGNITUDE of its expansion. And He said - This introduces a new subject, specifically a new parable. Matthew says Jesus "presented another parable to them saying," and in Mt 13:36+ it says "then He left the crowds," so the parable of the mustard seed was clearly given to the entire multitude, but was only explained to the disciples (Mt 13:36+, Mk 4:34) Now place yourself in the sandals of a Jewish person in Jesus' day, a person who was suppressed by foreign rule, subjected to the oppressive Roman government. In this historical context, the Jews were looking for a Messiah Who would defeat the Romans and set up His Kingdom in their day. They expected that the Messiah would liberate them by use of military force. Instead God sent Jesus to save the Jews from a far more deadly and oppressive enemy, their own sin! In this parable of the mustard seed, the Kingdom clearly was not one that would immediately destroy all the other plants and take over the garden (so to speak). To the contrary, it was a Kingdom that would grow and grow and grow over time and, yes, one day it would be the greatest Kingdom in the world. But that would take time and that is the picture that Jesus is depicting in this parable. As we have noted even His disciples to whom He explained the meaning of all the parables (Mk 4:34), failed to fully comprehend this critical truth. And so we see that even after His triumph over the greatest enemy, Death, and then attending a "40 day seminar" on the Kingdom of God (Acts 1:3+), the disciples were still asking Him “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6+). One could paraphrase it "Is it time for the mustard plant to take over the garden?" They were still thinking He would defeat the Romans and set up His Kingdom. Notice His response. He did not say "No" but answered "It is not for you to know times or epochs which the Father has fixed by His own authority; but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” (Acts 1:7-8+) In other words, the King gave them their marching orders regarding their role to sow the Gospel seed which would result in the progressive growth of His Kingdom. And that is still the "job description" of every one of His disciples. THOUGHT - Are you actively participating in the growth of His Kingdom - praying for souls (a great tool is the daily prayer guide for unreached people groups), supporting missionaries, sowing the Gospel seed in your sphere of influence? John Phillips makes an interesting comment of how the disciples may have reacted to the kingdom beginning as a mustard seed - Imagine the astonishment of the disciples when they heard that! The Lord was about to describe the kingdom of God. They had visions of a global empire. They doubtless pictured an ivory palace, a majestic throne, a glittering court, ambassadors from earth's remotest bounds waiting in long lines for an audience, and an invincible army at the command of a powerful, magnificent king. They waited eagerly for the Lord's description of such a kingdom, one in which they would be high ministers of state. Then came the shock. "The kingdom of God," He said, "is like a grain of mustard seed." They must have stared blankly at Him in astonishment. A grain of mustard seed? Why, that was nothing! You could hardly see it; it was so small and insignificant. Ah! But it had life! It would grow! The point of the parable lies in the contrast between the size of the seed when it is sown and the size of the plant when it is grown. In each case, the Lord used hyperbole for emphasis. The kingdom of God seems small and insignificant in men's eyes. In the Lord's day, such was the people's contempt for it that they murdered its King. But when it is fully grown, when it reaches its full potential, they will be awed by it then! (Exploring Mark) How shall we picture the kingdom of God or by what parable shall we present it? - Notice the pronoun we, the only time in His teaching that Jesus clearly identified with the crowds! This double question to the crowd could be summarized "How shall we compare the Kingdom of God?" Jesus ever the Master Teacher, begins with two questions to draw His hearers into His story. This is always a good practice for teachers/preachers to emulate. It makes their mind begin to think. "A parable is an explanation, presenting a likeness to the thing which one wishes to explain (Kingdom of God), thrown in alongside of the fact discussed (Growth of a Mustard Seed)." (Wuest) While it may seem simplistic, don't miss the point that Jesus two questions tell us that the main teaching of this parable is about the Kingdom of God. Recall Jesus' earlier words "And He was saying to them, “To you (His true disciples) has been given the mystery of the kingdom of God, but those who are outside get everything in parables," (Mk 4:11+). So while the crowds would hear Jesus' parabolic description of the mustard seed, they would not be able to understand "the mystery of the Kingdom of God." This certainly raises the question of why teach this way if one knows the hearers will not understand? To repeat a note from earlier B B Warfield helps us understand why Jesus began teaching the crowds in parables - He teaches in parables in order that He may teach; not in order that He may not teach (ED: WHAT DOES WARFIELD MEAN? RECALL THE TIME HE TAUGHT OPENLY IN NAZARETH AND IT AROUSED SUCH OPPOSITION THAT THEY TRIED TO KILL HIM - Lk 4:24-29+. AND AT THIS POINT IN HIS MINISTRYE THE OPPOSITION TO HIS TEACHING WAS BEGINNING TO "CRESCENDO" AS EMPHASIZED BY THE MOST RECENT BLASPHEMOUS ACCUSATION OF HIS BEING IN LEAGUE WITH BEELZEBUL OR SATAN! See Mt 12:27+, Mk 3:22+). This method of veiled teaching, in a word, is forced on Him by the conditions under which He is teaching and arises from the state of mind of His hearers (ED: MOST OF WHOM REJECTED HIS TRUTH); it is not chosen by Him in order to conceal His meaning, but in order to convey it to those for whom it is intended (ED: GOOD SOILS - THOSE WHO HAVE EARS TO HEAR - IN THE IMMEDIATE CONTEXT = HIS DISCIPLES - see Mk 4:34+). (Jesus had a choice) either to teach this way or not to teach at all; and He consequently teaches this way (IN PARABLES). This is the fundamental doctrine of parabolic teaching. I do not say it is the whole account to be given of it; we may see in the sequel that there is more to say, and that the adoption of parabolic teaching has a punitive side (ED: SEE Mark 4:12+, cf NOTES ON SIMILAR TEACHING IN Mt 13:14-15+)—as, indeed, it could not fail to have—with reference to those who could and would not endure sound doctrine (cf 2 Ti 4:3-4+ where "turn away" is active voice indicating a decision of their will to turn away and "turn aside" is passive voice indicating they are acted on by an external force -- I would suggest that this is most likely a punitive "divine passive"; cf same pattern in 2 Ti 3:13+ where "deceiving" is active voice and "being deceived" is passive voice); whom it puzzled, therefore, rather than instructed. But this is the fundamental account of it. (Faith and Life) Robert Stein echoes Warfield's analysis writing "Jesus furthermore could teach about the coming of the kingdom of God, a most incendiary subject for Pilate and Rome, only through the riddle-like nature of his parables. For Herod and Pilate, Jesus’ parabolic teachings concerning the kingdom of God and its coming were not revolutionary. For them, they were simply incomprehensible. Thus they would not interfere with Jesus’s ministry until in God’s time “the hour had come” (cf. Mk 14:41)." (BECNT-Mk) Picture (3666)(homoioo from homoios = similar, of the same kind, of like disposition, in geometry similar [of figures]) means to make like (active sense). Most of the uses are in the passive sense meaning to become like something or someone (He 2:17). Homoioo is used to portray one thing with another in order to compare. To consider something to be like something else. To illustrate by comparison (Mt 7:24, 26, Lk 7:31, 13:20, Mk 4:30). To be like, to resemble, to be similar to (Acts 14:11). In the Gospels (and especially in Matthew) homoioo usually serves to introduce parables. Mt 6:8; Mt 7:24; Mt 7:26; Mt 11:16; Mt 13:24; Mt 18:23; Mt 22:2; Mt 25:1; Mk 4:30; Lk 7:31; Lk 13:18; Lk 13:20; Acts 14:11; Ro 9:29; Heb 2:17 Parable (3850) see above on parabole Related Resources: See in depth comments on Lk 17:20-21 on what constitutes the Kingdom of God What is the kingdom of God? What did Jesus mean when He said, “The kingdom of God is within you” (Luke 17:21, KJV)? What is the difference between the Kingdom of God and the Kingdom of Heaven? Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:20-21 The Invisible Kingdom of God, Part 1 - John MacArthur Luke 17:20-21 The Invisible Kingdom of God, Part 2 - John MacArthur For those who literally interpret Rev 20:1-10+ here is a proposed schematic... KINGDOM OF GOD PAST, PRESENT, FUTURE FROM BIBLE.ORG Inductive Bible Study - Analysis of Mark 4:30-32 by Irving Jensen (Mark - Do it Yourself) What does the parable teach about the kingdom of God? Mark 4:31 “It is like a mustard seed, which, when sown upon the soil, though it is smaller than all the seeds that are upon the soil, NET Mark 4:31 It is like a mustard seed that when sown in the ground, even though it is the smallest of all the seeds in the ground– GNT Mark 4:31 ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον ὂν πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς, NLT Mark 4:31 It is like a mustard seed planted in the ground. It is the smallest of all seeds, KJV Mark 4:31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: ESV Mark 4:31 It is like a grain of mustard seed, which, when sown on the ground, is the smallest of all the seeds on earth, NIV Mark 4:31 It is like a mustard seed, which is the smallest seed you plant in the ground. ASV Mark 4:31 It is like a grain of mustard seed, which, when it is sown upon the earth, though it be less than all the seeds that are upon the earth, CSB Mark 4:31 It's like a mustard seed that, when sown in the soil, is smaller than all the seeds on the ground. NKJ Mark 4:31 "It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; NRS Mark 4:31 It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; YLT Mark 4:31 As a grain of mustard, which, whenever it may be sown on the earth, is less than any of the seeds that are on the earth; NAB Mark 4:31 It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. NJB Mark 4:31 It is like a mustard seed which, at the time of its sowing, is the smallest of all the seeds on earth. GWN Mark 4:31 It's like a mustard seed planted in the ground. The mustard seed is one of the smallest seeds on earth. BBE Mark 4:31 It is like a grain of mustard seed, which, when it is put in the earth, is smaller than all the seeds on the earth, It is like a mustard seed: Mt 13:31-33 Lu 13:18,19 though it is smaller than Ge 22:17,18 Ps 72:16-19 Isa 2:2,3 9:7 49:6,7 53:2,12 54:1-3 Isa 60:22 Eze 17:22-24 Da 2:34,35,44,45 Am 9:11-15 Mic 4:1,2 Zec 2:11 8:20-23 12:8 14:6-9 Mal 1:11 Ac 2:41 4:4 5:14 19:20 Ac 21:20 Rev 11:15 20:1-6 Mark 4 Resources - Multiple Sermons and Commentaries Tiny Mustard Seeds PARABLE OF A MUSTARD SEED Jesus now answers the questions He had just presented to the crowd to stimulate their interest. It is like a mustard seed - Like is a term of comparison, specifically known as a simile. A mustard seed is a small round seed usually about 1-2 mm diameter and yellowish white to black. While it was not absolutely the smallest seed (seed of black orchid smaller), nevertheless, the mustard seed was proverbial for its small size and rabbis referred to it as the smallest of seeds (mishnah Nazir 1:5; mishnah Niddah 5:2). Notice Jesus does not refer to a large number of seeds (as in picture above), but refers to a seed singular for this serves His purpose of making His striking comparison. Note also that a small seed is something that is difficult to see (especially if you are older like me and your vision is declining)! What a shock this must have been not only for the disciples, but also for the Jewish crowd who were expecting a Messiah Who would defeat Rome soundly and set up His Kingdom with Israel as the lead nation. The Jews were looking for the wrong kind of Messiah and the wrong kind of kingdom, one that was only physical. Jesus proceeds to describe the Kingdom of God, which would be physica (e.g, see physical aspects of the Messianic Kingdom)l but more importantly would be spiritual. Mustard (4615)(sinapi) refers to the mustard plant, an herb or shrub with extremely small pungent seeds. BDAG says "The precise species cannot be determined, and some may grow to a height of three or more meters." (some reports up to 15 feet tall!) Several writers feel the plant Jesus describes is Sinapis nigra (aka Brassica nigra) but we cannot be dogmatic and we really do not need to know in order to understand the main point of the parable. The expression kókkon sinápeōs (kókkon = grain), a grain of mustard seed, is a proverbial phrase meaning the least, the smallest particle (referring to "small" faith = Mt. 17:20; Lk 17:6+). TDNT - The parable of the grain of mustard seed also comes in different versions. The Marcan version stresses the fact of the contrast between the small seed and the plentiful growth, Lk. 13:18-19 pays more attention to the process, and Mt. 13:31-32 combines the two emphases. Behind the parable is the teaching that the kingdom is already present in Jesus but in hidden and inconspicuous form. This form should not be an offense but a ground of confidence, for in the concealment of God's present work lies the promise of his victorious rule. Having made a beginning, God will carry through his cause to the end. Sinapi - 5x three of the uses in in the related parable of the mustard seed = Mk. 4:31; Lk. 13:19 Mt. 13:31. Then twice to describe faith = Mt. 17:20+ = "if you have faith the size of a mustard seed" and Lk. 17:6+ = "If you had faith like a mustard seed". No uses in the Septuagint. Mustard has long been a widely-used herb throughout much of the world, and in modern times it has found additional commercial value in the manufacture of film. Amazingly, years ago it was discovered that cows whose feed was supplemented with mustard seed developed bones that had a superior quality for use in making the silver compounds used in photographic film. (MacArthur) Seed (grain) (2848)(kokkus) refers to a seed or kernel of various plants. It was also used of the “berry” from which scarlet dye was prepared for clothing (see kokkinos). Jesus used kokkus figuratively to speaks of the Kingdom of heaven (begins small, grows big), of faith (small but real faith is a still able to "move mountains" metaphorically speaking), and as an allusion to His death, burial (grain) and resurrection (it bears much fruit - Jn 12:24). Paul compares the "sowing" of the mortal body (i.e., when it dies - 1Cor 15:36) to sowing a bare grain, emphasizing that the "fruit" of that body (the resurrected body) is distinct and much better (1Cor 15:37, see 1Cor 15:42-44) All NT uses Matt. 13:31; Matt. 17:20; Mk. 4:31; Lk. 13:19; Lk. 17:6; Jn. 12:24; 1 Co. 15:37 Which, when sown upon the soil - Here the soil is not specified. Earlier Jesus referred to four different types of soil that pictured the hearts of men as non-receptive or receptive (good soil). The question is what does the mustard seed represent or did Jesus intend it to be specific? Most writers don't comment on the identity of the mustard seed, but William Lane says it "is the word of God proclaimed by Christ." (NICNT-Mk) That seems to be a reasonable interpretation or otherwise how would the Kingdom of God grow except by proclamation of the Gospel "seed"? Small beginnings produce great results. Though it is smaller than all the seeds that are upon the soil - The mustard seed was so small that it would take almost twenty thousand seeds to make one ounce. And yet critics challenge Jesus' words and the inerrancy of the Bible as discussed more below. "The problem is that the mustard seed is not the smallest seed known to botanists today, though it apparently was to the ancients. In any case, it was used proverbially for "the smallest thing." (R Earle)
Marcos 4
Ryle applies this to Jesus' Humanity - We see, firstly, in these verses, that our Lord Jesus Christ was really man as well as God. We read that as he sailed over the Lake of Gennesaret in a ship with his disciples, “he fell asleep.” Sleep, we must be all aware, is one of the conditions of our natural constitution as human beings. Angels and spirits require neither food nor refreshment. But flesh and blood, to keep up a healthy existence, must eat, and drink, and sleep. If the Lord Jesus could be weary, and need rest, He must have had two natures in one person—a human nature as well as a divine. The truth now before us is full of deep consolation and encouragement for all true Christians. The one Mediator, in Whom we are bid to trust, has been Himself “partaker of flesh and blood.” The mighty High Priest, Who is living for us at God’s right hand, has had personal experience of all the sinless infirmities of the body. He has Himself hungered, and thirsted, and suffered pain. He has Himself endured weariness, and sought rest in sleep.—Let us pour out our hearts before Him with freedom, and tell Him our least troubles without reserve. He who made atonement for us on the Cross is One Who “can be touched with the feeling of our infirmities.” (Heb. 4:15+) To be weary of working for God is sinful, but to be wearied and worn in doing God’s work is no sin at all. Jesus himself was weary, and Jesus slept. How can Jesus be both God and man at the same time? Is Jesus God? Did Jesus ever claim to be God? Is the deity of Christ biblical? Is Jesus God in the flesh? Why is it important that Jesus is God in the flesh? Are God and Jesus the same person? Thou art the Lord who slept upon the pillow, Thou art the Lord who soothed the furious sea, What matter beating wind and tossing billow, If only we are in the boat with Thee? —Amy Carmichael Jensen - Jesus was asleep on the cushion during the severe storm because He was extremely tired. What does this teach about His nature? A T
Marcos 4
Ryle - The well-known story of King Canute, in vain attempting to stop the rising tide by his command, will naturally occur to any reader of English history. There is a striking contrast between the utter failure of Canute’s attempt and the almighty power of Christ’s words here recorded. Expositor's - Observe the poetic parallelism in this verse: wind and sea separately addressed, and the corresponding effects separately specified: lulled wind, calmed sea. The evangelist realizes the dramatic situation … Silence! hush! laconic, majestic, probably the very words.” Hiebert - The two elements producing the dangerous situation were directly addressed as though they were rational agents. A peremptory rebuke was given them, as though they had transgressed their legitimate bounds. “Peace, be still”—only Mark recorded the very words of the command. Peace, literally, “Be silent,” was addressed to the howling wind; be still, literally, “be muzzled” (cf. Mk 1:25), was an apt command to the raging waves. “The simplicity and brevity of his command to wind and waves express the assurance of one who is in control.” The winds and the waves were synchronized into solemn silence. -- Brian Bill This was clear evidence that He was God, for only the Creator could exercise authority over the creation! Ps 89:9 You rule the swelling of the sea; When its waves rise, You still them. Ps 104:3 He lays the beams of His upper chambers in the waters; He makes the clouds His chariot; He walks upon the wings of the wind; Ps 135:7 He causes the vapors to ascend from the ends of the earth; Who makes lightnings for the rain, Who brings forth the wind from His treasuries. Ps 107:23-30 Those who go down to the sea in ships, Who do business on great waters; 24 They have seen the works of the LORD, And His wonders in the deep. 25 For He spoke and raised up a stormy wind, Which lifted up the waves of the sea. 26 They rose up to the heavens, they went down to the depths; Their soul melted away in their misery. 27 They reeled and staggered like a drunken man, And were at their wits’ end. 28 Then they cried to the LORD in their trouble, And He brought them out of their distresses. 29 He caused the storm to be still, So that the waves of the sea were hushed. 30 Then they were glad because they were quiet, So He guided them to their desired haven. Got up (1326)(diegeiro from dia = through and verb used in previous verse = egeiro = awaken, rouse) in the active voice means to cause to wake up or to awaken (Mt 1:24+) and in the passive voice to become awake (Mk 4:39+). It is interesting that this same verb diegeiro is used figuratively in Jn 6:18 to describe the sea "began to be stirred up because a strong wind was blowing." And so in the present context, Jesus was stirred awake and quieted the stirred up sea. Rebuked (2008)(epitimao from epi = upon + timao = to honor) means literally to put honor upon, then to mete out due measure and then to find fault with, to censure severely, this last sense of course being the meaning in this passage. This verb is used in all 3 synoptic accounts (Matt. 8:26+, Mk 4:39+ and Lk 8:24+). In a somewhat similar use in the Septuagint (Lxx), epitimao is used in Ps 106:9 "Thus He rebuked (Lxx - epitimao) the Red Sea and it dried up, and He led them through the deeps, as through the wilderness." Epitimao is used in God's addressing Satan in Zech 3:2 where "The LORD said to Satan 'The LORD rebuke (Lxx - epitimao) you, Satan," and again in Jude 1:9+ "Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, “The Lord rebuke (epitimao) you!” However, these latter two uses in the rebuke of Satan should not be taken as evidence that Satan was the instigator of the storm of the wind and the waves in the present context. "In classical Greek the verb epitimaō can mean both “to honor” and “to censure or penalize.” The positive and negative meanings are similar to those carried by the English word citation." (Gilbrant) Wind (417)(anemos) as rapidly moving air or "a blowing atmospheric phenomenon." (BDAG) Figuratively, in Mt 24:31 and Mk 13:27 anemos is used in the expression “the four winds” which stands for the four directions of the wind or the four “quarters of the globe.” In Rev 7:1+ four winds of the earth are a picture of the judgment which God will bring over the earth. Anemos can stand for a rapid shift or change, a symbol of instability as in Eph 4.14+ describing of believers who were being "tossed here and there by waves and carried about by every wind of doctrine." Gilbrant - Anemos included different kinds of winds such as gales, breezes, directional winds, and even the breath of a person blowing. The qualities of wind as invisible yet strong, effective but uncontainable, often made it a suitable metaphor." NT - wind(20), winds(11). - Mt 7:25, 27+ = "winds blew and slammed against that house"; Matt. 8:26; Matt. 8:27; Matt. 11:7; Matt. 14:24; Matt. 14:30; Matt. 14:32; Matt. 24:31; Mk. 4:37; Mk. 4:39; Mk. 4:41; Mk. 6:48; Mk. 6:51; Mk. 13:27; Lk. 7:24; Lk. 8:23; Lk. 8:24; Lk. 8:25; Jn. 6:18; Acts 27:4; Acts 27:7; Acts 27:14; Acts 27:15; Eph. 4:14; Jas. 3:4; Jude 1:12; Rev. 6:13+; Rev. 7:1+ Septuagint - Ex 10:13; Ex 10:19; Exod. 14:21; 2 Sam. 22:11; 1 Chr. 9:24; Job 13:25; Job 15:30; Job 21:18; Job 28:25; Ps. 1:4; Ps. 18:10; Ps. 18:42; Ps. 35:5; Ps. 83:13; Ps. 104:3; Ps. 135:7; Prov. 8:27; Prov. 9:12; Prov. 11:29; Prov. 25:14; Prov. 25:23; Prov. 27:16; Prov. 30:4; Eccl. 5:16; Eccl. 11:4; Isa. 17:13; Isa. 41:16; Isa. 57:13; Isa. 64:6; Jer. 5:13; Jer. 13:24; Jer. 14:6; Jer. 18:14; Jer. 18:17; Jer. 22:22; Jer. 49:36; Jer. 51:1; Ezek. 5:10; Ezek. 5:12; Ezek. 12:14; Ezek. 17:10; Ezek. 17:21; Ezek. 19:12; Dan. 2:35; Dan. 4:17; Dan. 7:2; Dan. 8:8; Dan. 11:4; Hos. 13:15; Zech. 2:6; Zech. 6:5; Gilbrant on meanings in the Septuagint - The Septuagint makes use of anemos as one of the equivalents to ruach (cf. pneuma]). The east wind ushered in God’s judgment of locusts upon the land of Egypt (Ex 10:13,19), and it was an east wind which drove the sea back and turned it into dry land (Exodus 14:21). The “four winds” represent the four directions, north, south, east, and west (1 Chr 9:24; cf. Zech 6:5). Metaphorically the wind is a figure of judgment; its power separates the wheat from the chaff (Ps 1:4, 35:5; cf. Ezekiel who spoke of “scattering to the wind,” 5:10,12; 12:14; 17:21). The power of the wind contrasts the helplessness of those subject to its force (e.g., 3 Kings 14:15, Septuagint; Job 13:25, Septuagint; Psalm 83:13). As a metaphor of the intangible and hence worthless, the wind is the inheritance of the one who brings trouble on his family (Proverbs 11:29; cf. Jeremiah 5:13 which laments the shallowness of the prophets). (Complete Biblical Library Greek-English Dictionary) Hush (KJV = Peace)(4623)(siopao from siope = silence) means to be silent, hold one's peace, hush, say nothing (Mt 26:63; Mk 3:4; 9:34; 14:61; Acts 18:9). To stop speaking or become quiet (Mt 20:31; Mk 10:48; Lk 18:39, 19:40) So here Jesus commands the wind (and waves) to "Hush!" or quieten down, becoming calm (Mk 4:39). In classic Greek it was a command to “be silent” (Iliad 23.568; Odyssey 17.513) Socrates before a jury. (Cf Plato before the popular assembly on Aegina, on trial for his life "did not say a single word.") Matt. 20:31; Matt. 26:63; Mk. 3:4; Mk. 4:39; Mk. 9:34; Mk. 10:48; Mk. 14:61; Lk. 1:20; Lk. 19:40; Acts 18:9 Be Still (5392)(phimoo from phimos = muzzle for animal's mouth) tie shut, as done to an animal to prevent its snatching up grain while treading on a threshing floor and so to muzzle him (1 Cor 9.9, 1 Ti 5:18); figuratively to stop the mouth in order to put to silence, to deprive of an argument (Mt 22:34, 1 Pe 2.15); passive - speechless, to have nothing to say, to be without an answer (Mt 22.12).